لطفا منتظر باشید ...
Part 46
Sura Mutaffifin 83:18-28
18. "Nay, verily the Record of the
Righteous is (preserved) In 'Illiyin',"
19. "And what explains to thee what
'Illiyin' is?"
20 "(It is) a written record,"
21. "(Which is) witnessed by the ones
Nearest (to Allah)."
22. "Surely the Righteous will be in
Bliss:"
23. "(Sitting) on thrones (of Dignity),
they will command a sight (of all things):"
24. "You will recognize in their
faces the radiance of Bliss"
25. "Their thirst will be slaked with pure
drink sealed"
26. "Whose seal is musk, and for that let
(all) those strive who strive (fo Bliss)"
27. "And whose mixture is of 'Tasnim' "
28. "A spring from which drink the ones
Nearest (to Allah)."
Commentary:
'Illiyin
is Anticipating the Righteous.
In contrast
to the destiny of the Record of the Wicked, which was described in the previous
verses, the following verses talk about the Righteous, whose honour and
merits, compared with those of the Wicked, will make the situations of them,
both, more clear. At first, to negate their false thoughts about the
resurrection, it says:
"Nay, verily the Record of the Righteous
is (preserved) in 'Illiyin'."
The term /
'illiyin / is the plural form of / 'ulayy / which basically means 'properly,
High places or the persons who sit in high places, or the dwellers of high
parts of the mountains'. Some commentators have rendered it, here, to mean 'a
name of the upper part of the skies or upper part of Heaven'.
Some have
also said that the term is mentioned in the plural form for emphasis where it
means 'highness over highness'.
Furthermore,
similar to the two commentaries we had about 'Sijjin', in the former
verses, we have the same about Illiyin', as well.
The first
commentary says that / kitab-al-abrar / means 'the Record of the Righteous'.
They intend to say that the record of their deeds is registered in a ledger, (a
complete work), which shows the whole deeds of all believers, and is in a very
high and honourable position.
Or, it means
that their record is preserved in the highest and the most honourable abode in Heaven
over their places, all of which illustrate that their own rank is extremely
high. A tradition from the Prophet (p.b.u.h.) says that ' 'Illiyin'
is the seventh sky and is below the throne of Allah'. And this is just contrary to the record of
the Wicked, which is in the lowest part of Hell.
The second
commentary says that / kitab /, here, means 'destiny' and 'the
definite end' that Allah has defined for the Righteous in the highest
levels of Heaven.
Of course,
these two commentaries can also both come together, i.e. their Record is
registered in a ledger and the ledger resides totally in heaven. Meanwhile, the
Divine command governs high over them concerning the position of the Righteous,
themselves, and considers them to be in the highest levels of Heaven.
Then, to
make the greatness and the highness of ' 'Illiyin' clear, it goes on to
say:
"And what explains to thee what '
'Illiyin' is?"
This means
that it is a position beyond the imagination and comprehension, so high that no
one, not even the Prophet (p.b.u.h), can know the peak of its highness.
Then, the
Qur'an, itself, explains it further and says:
"(lt is) a written record".
This idea is
according to the commentary that means: ' 'Illiyin' is a ledger for the
righteous deeds, while according to the second commentary the verse means that
this is a decisive destiny that Allah has written for the Righteous that their
position is in the highest stages of Heaven. (Note> Therefore, 'a written
record' is an interpretation for 'the Record of the Righteous' not
for ' 'Illiyin'.).
"(Which is) witnessed by the ones
Nearest (to Allah)".
Some of the
commentators have interpreted the meaning of 'the ones Nearest (to Allah) ' mentioned
in this verse, as being 'the angels that are close to the throne of Allah', the guardians for the record or the destiny
of the Righteous.
The next
verses express clearly, that a special group of the elected believers are 'the
ones Nearest (to Allah)' who possess a very high rank and are witnesses to
the records of the others from the Righteous. As Sura Waqi'ah,
No. 56, verses 10-11, with the names of the following two groups: 'The
Companions of the Right Hand' and 'The Companions of the Left Hand',
say: "And those foremost (in faith) will be foremost (in the
Hereafter)", "These will be those Nearest (to Allah)".
And Sura
Nahll, No. 16, verse 89, which says: "One day We shall raise from all
peoples a witness against them, from amongst themselves: and We shall bring
thee as a witness against them...".
Then,
concerning a part of the rewards of the Righteous, it says:
"Surely the Righteous will be in
Bliss."
The basic
meaning of the term / na'im /, as Raqib says, is 'immense blessing'.
Besides that, it is mentioned in an 'indefinite form' which, here,
denotes to its greatness and importance. That is, they possess the blessings
and comforts that are indescribable. And this is a complete and hidden
definition referring to the whole material and spiritual blessings of Heaven.
Then, to
describe some of them, it says:
"(Sitting) on thrones (of Dignity), they
will command a sight (of all things)".
The term
/ara 'ik/ is the plural form of /arikah/ 'throne'. Basically, it is used
with the meaning of 'a beautiful royal throne', or 'a couch for the
bride in the nuptial chamber', but, here, it means 'highly decorated
seats in
Heaven
where the Righteous sit'.
The
term / yanzurun / 'they look' is mentioned, here, without any object or
objects and is to be meant in a broad sense: i.e. they look at Allah's Mercy,
His unique essence, the variety of Divine blessings and the surprising beauties
in Heaven. 'They look', because one of Man's pleasures is 'the
pleasure of sight'.
Thereafter
it says:
"You
will recognize in their faces the radiance of Bliss."
It
means that a special refreshment and delight is seen on their faces, so that
you need not question them. On the contrary, when you look at the Wicked, you
can see grief and sorrow together with pain and misery on their faces.
The
term / nadrah /, as it was mentioned before, means a special refreshment
and happiness resulting from the abundance of blessing and comfort seen on the
faces of well-off people.
After
discussing about the blessings of 'throne', 'look', and 'ease
with happiness', it refers to another blessing: The pure drink of the
Righteous. It says: "Their thirst will be slaked with pure drink
sealed".
The
pure drink of the Next World is not like the devilish drink of this world. It
does not bring alcoholism and madness, for committing sin in them, hut, it
increases their wisdom and intelligence safely and with complete joy.
Most
of the commentators have interpreted the term /rahiq/ in the sense of 'pure
drink', a drink that is not obscene and is not of a polluted mixture; it is
flawless. And the term / maxyum / 'sealed' is used as an emphasis for
its pureness, soundness, and a state of being intact.
Moreover,
the use of such complete containers is a high honor and respect to the guests;
a sealed container whose lid will be opened only by the guests.
"Whose seal is musk ...."
The
pure drink of Heaven is not the same as the sealed wine bottles of this world
which are closed tightly sometimes with a wafer of molten wax (or clay) into which
is pressed the distinctive seal of the sender or the company, that may make the
hands dirty when opening them, but it is sealed with musk and, when it is being
opened, it smells like the perfume of musk. At the end of the same verse it
says: "...and for that let (all) those strive who strive (for Bliss)."
Tabarsi,
the great commentator, says in Majma' - al - Bayan that the term, /tanafas/,
means that two persons long for a worthy thing, each of which tries to obtain
the same precious thing that the other one has.
In
Majma'-al-Bahrain the term, / tanafas /, is defined in the sense of 'proceeding
the other, or friendly competition'. Each of them wishes and tries to own
the precious thing that the other has.
Raqib
in Mufradat says: / munafasah / means 'a man's attempt to be associated with
the outstanding people and joining them without causing harm to others'.
In
fact, the meaning of this verse is similar to that of Sura Hadid. No.
57, verse 21, which says: "Be you foremost (in seeking) forgiveness from
your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven
and earth...".
Or,
it is similar to the meaning of Sura ali - 'Imran - . No. 3. Verse 133, which says: "Be quick in
the race for forgiveness from your Lord, and for a Garden whose width is that
of the heavens and the earth...".
However,
the meaning of the verse is the nicest one that can be considered for the
encouragement of men, to send them forth for receiving these unmatched
blessings by the way of true faith and good deeds. It is a very wonderful
evidence to show the eloquence of the Holy Qur'an.
"And whose mixture is
of 'Tasnim' "
"A spring from which drink
the ones Nearest (to Allah)".
It
is understood from these verses that / tasnim / is the highest drink, among the
heavenly pure drinks, which the ones Nearest to Allah drink, only, but the Righteous
drink some of / tasnim /, which is mixed with / rahiq /, 'the pure drink
sealed', which is another kind of pure drink in Heaven.
Some
commentators believe that this pure drink is called / tasnim / because this
spring flows down from Heaven, while some others say that it is a
special drink which falls from the sky of Heaven.
The
heavenly drinks are different, indeed. Some of them flow in rivers, as many
verses of the Qur'an point out, such as is found in Sura Mohammad, No.
47, Verse 15: "...rivers of milk...rivers of wine...rivers of honey...".
And
some of them are in sealed containers, like the one mentioned in the former
verses. The most important one is the drink which falls from Heaven
whose name is 'Tasnim', the one that none of the other drinks, in Heaven, can
be compared with. Then, the effect that it has on the soul of the Righteous is,
consequently, the deepest and the most attractive, whose spiritual pleasure is
indescribable.
It
is necessary to make note of this truth, again, that these are only some hints
to those heavenly facts, indeed, because our human vocabulary cannot describe
the unique blessings of Heavens completely. And even more than that, no one can
imagine them, as Sura Sajdah. No. 32, verse 17 says: "Now no
person knows what delights of the eye are kept hidden (in reserve) for
them...".
Explanation:
Who
are 'the Righteous' and 'the Ones Nearest to Allah'?
The
names of / abrar / 'the righteous' and / muqarrabun / 'the ones
Nearest to Allah' are frequently highly mentioned in the Holy Qur'an along
with their rank and their rewards. They are so high that as Sura a1i -
'Imran , No. 3, verse 193 says that 'The men of Understanding' ask Allah
that their souls be taken to Himself in the company of the Righteous.
And
there are many great rewards mentioned, for them, in the Qur'an including Sura
Insan, No. 7s6, verses 5-22 and, also, Sura Infitar, No. 82, verse
13 and some other verses in Sura Mutaffifin talk about Allah's Grace, to
them, as well.
The
term /abrar/ 'the Righteous' is the plural form of /birr/ and they are
the believers who have a great soul and a firm belief and do good deeds. 'The
ones Nearest to Allah', / muqarrabun /, are those who have a close position
to Allah. Then, it seems that all 'the ones Nearest to Allah' are among
the Righteous, / abrar /, but all of the latter, Righteous /abrar
/, are not among 'The ones Nearest to Allah'.
There is a narration, from Imam Hassan
Mujtaba (the second Imam) which says: "By Allah, everywhere in the
Qur'an where Allah says / inn-al-abrar / (surely the Righteous), He means no
one save Ali - ibn - Abu Talib, Fatimah, me, and Hosain" (p.b.u.th.).
Undoubtedly,
the five holy ones, i.e. Mohammad, Ali, Fatimah, Hassan and Hosain (p.b.u.th.)
are the most clear examples of the Righteous and 'the ones
Nearest to Allah'; and, as it was mentioned in the commentary of Sura
Insan, No. 76, the very Sura is mainly about Amir-al-Mo'mineen Ali, Fatimah,
Hassan and Hosain. Eighteen verses of Sura Insan are especially about
their achievements, though the revelation of the verses about them does not
hinder the broadness and generality of the meaning of those verses.
Heavenly
Drinks:
It
is clearly understood, from many of the verses of the Holy Qur'an, that there
are numerous kinds of pure drink with many names and various qualities, in Heaven,
that are entirely different from the worldly impure beverages; which are the
origins of enmity, murder, and corruption. They are offensive, distasteful, and
impure. But, the drinks of Heaven are sweet-smelling, perfumed, and purified,
so that they increase wisdom, pleasure, and love. Those who drink of them will
languor in a kind of spiritual joy and delight that cannot be described.
Two
varieties of the drinks of Heaven are named in these verses:
/
tasnim / and / rahiq - i - maxtum/, while some other varieties are mentioned in
Sura Insan, No. 76, and even other Suras of the Qur'an, each of which
are appropriately explained.
It
is interesting to note that the Divine drinks are also the reward for those who
avoid drinking the worldly alcoholic drinks, as well as those who quench the
needs of the deprived and extinguish the fire of sadness in the hearts of the
believers.
Once
the holy Prophet (p.b.u.h.) told Hazrat Ali (p.h.u.h.): "O
Ali! the person who leaves drinking wine, Allah will make him a drink from '
the pure drink sealed,".name="_ftnref2" title="">[2]
And,
it is even more interesting to find that another tradition from him (p.b.u.h.)
says that if a person leaves off drinking wine even for the sake of
anything besides Allah, He will make him drink from the pure drink. Hazrat Ali (p.b.u.h.)
says: "I questioned him 'the sake of anything save Allah? ", and he
answered: "Yes, the person who avoids drinking wine for the sake of
protecting his life, Allah will make him a drink from the pure drink sealed'
". title="">[3]
Verily,
those who avoid drinking wine for the sake of their health are in fact from 'the
men of Understanding'. And, as it is understood in Sura ali - 'Imran,
No. 3, verse 193 that 'the men of Understanding' are also among the
Righteous, who drink from the pure drinks of Heaven.
A
narration from Ali-ibn-Hosain says: "The person who quenches the thirst
of a believer, Allah will make him a drink from 'the pure drink sealed".
And,
another narration says: "The person who fasts on a hot day in summer for the
sake of Allah, He will make him a drink from 'the pure drink sealed'."
[5]
name="_ftn1" title="">[1] Nur-uth-Thaqalayn,
vol. 5, p. 533 (Tradition 33).
name="_ftn2" title="">[2]
Nur-uth-Thaqalayn, vol. 5, p. 534 (Tradition 35).
name="_ftn3" title="">[3] Ibid.
name="_ftn4" title="">[4] Ibid.
name="_ftn5" title="">[5]
Majma'-al-Bayan, vol. 10, p. 456.
